First Steps in Spiritual Healing 3/4

Our meditation periods of practice should rather be for two, three, five minute periods, and then if of their own selves they develop into longer periods, well and good. You will always know whether your meditations are correct by the fruitage.

Now, you may believe that remembering these passages for one day will not do much for you. And I suppose in the same way, we could say to the musical student; “One day’s practice will do nothing for you.” Therefor, why practice? But that’s foolish, isn’t it? We have to practice one day, if only to attain enough skill for tomorrow’s practice. And if there is no noticeable music coming forth, let us not be discouraged, but practice a third day, and a fourth day, and it will not be many days until you will notice something or other that encourages you to go on.

And so with this. When — and I’m speaking now really not so much for your sakes; most of you have been with this study so many years, that what I’m saying to you is not new. I am giving you this, and impressing this upon you, for the work that you have to do with those who come to you. You already know these things. Your lives are already demonstrating what these things have been doing for you, but now your function is to “go thou, and do likewise.” Your function is to help, to teach, to heal, all those within range of your consciousness who desire it. And I’m giving you this merely so you’ll have the form, the concrete idea. Then they must do what you have done. Mould your consciousness until you reach an absolute conviction that you are not alone in the world.

Now, that you have. And you know how deeply I have it, that as far as I’m concerned, Joel is the smallest part of my life. Merely, you might say, the front. Because there is that within me, which lives this life. There is that within me which functions this message, supports it, finances it, carries it around the world. So with you. There is that presence within you, that has to this extent prospered you, healed you, given you inner peace and joy. And now, I am showing you the technique of the developing of that consciousness through the contemplative life. If you will contemplate this; that except the Lord build a house, I will have no house. Whether body or business, or safety or security or health. Except the Lord build it, I will not have it. But allowing the Lord to build the temple, resting and relaxing in the assurance, in quietness and in confidence, the Spirit picks me up. “For He performeth the thing…” In the degree that we live in the contemplation of that statement, “He performeth,” we enter every phase of our existence with the confidence that the responsibility is not upon our shoulders, we are only a partner in the experience, and perhaps the junior partner. For the Master says; “I and the Father are one, but the Father is greater than I.” So it is, that we are but the front, the instrument, the temple through which the Father works to bring about His will on Earth, as it is in Heaven.

To be able to attain that consciousness that can live, as Paul taught; “I live, yet not I. Christ liveth my life.” To be able to live that kind of a life requires, as it has on your part, so it will require on the part of those you teach, on the part of those you heal and help, it will require a change of consciousness, until it is rooted in them, grounded in them, that there is a He within me that is greater than he that is in the world. It must become rooted and grounded in us that “I will never leave thee nor forsake thee. I will be with thee to the end of the world. I go before thee to make the crooked places straight. I go before thee to prepare mansions.” In other words, there is a Spirit in you, called “the Lord”, called “He that performeth”, called “the Lord that perfecteth”, called “the Christ”, called “the Spirit of God in man.”

There is this He within us. But until we actually attain the consciousness of that presence, it is inoperative in our experience. That is why the Master, in his great revelation, said that; “As a branch of a tree that is cut off, we wither and die. Because we have only our human selfhood, our human capacities, our human energies, our human knowledge. But, he says, “if you abide in Me and My words abide in you, ye shall ask what ye will and it shall be done unto you.” If you abide in the contemplation of the word of God; if you let these words of God abide in you; if from morning to night and night to morning, you reserve one area of your consciousness for frequent reminders, there is a He that is within me, there is a divine presence, there is the Spirit of — there is the Son of God in me, which is my true identity, my real selfhood, in the contemplation of these things, you mould and remould your consciousness until eventually you are moulded in the stature of manhood in Christ Jesus. And when you are in that consciousness, here is what happens; you are enabled to say to your particular Pilate, even though his name may begin with “K” instead of “P”; “Thou couldst have no power unless it were given thee of God.” You are able to say to the crippled man; “What did hinder you? Pick up your bed and walk. There’s no power here but God.” You are able to say to disease of any name or nature; “Whence did you derive your power? Are you of God?” No, no it isn’t possible to accuse God, in this age, of causing disease or death, because we have the Master’s word, that he came to heal disease and raise the dead. And that in accord with the will of God.

It’s too late now, to say that for some inexplicable reason, God causes your disease or causes the death of your loved one. That is a myth out of the ancient books, which should have been destroyed centuries ago. But which is destroyed now, in the full light of our knowledge, that spiritual healing has proven that no man has a God given disease, otherwise he could never be healed. No man, no woman, no child has a God given disease, or it could not be healed. But as a matter of fact, the Master’s revelation reveals that it is the will of God that you live, and that you live more abundantly. To this end was I born. I am come, that ye might have life, and that ye might have life more abundantly. And, when you contemplate that passage, you bring healing into your own experience, and the experience of all of those who come to you. The more you ponder that passage; “I am come that ye might have life, and that ye might have it more abundantly,” in the contemplation of that passage, there is no room for death. There is no room for old age. There is no room for disease. “I am come that ye might have life, and that ye might have it more abundantly.” Completely, perfectly, spiritually, immortally, eternally. But, if you do not abide in this word, and if you do not let this word abide in you, you’ll find yourself to be a branch of a tree that is cut off and withereth. But if you abide in this word, and let this word abide in you, you will bring forth fruit richly.

Now, the human being, as you so well know, lives completely in the external. Seeks his joys, and pleasures in the external. Seeks his profit and income in the external. Seeks all manner of satisfaction in the external. And, from the rattles that he plays with as a baby, until the television and the baseball and the football that he lives with as an adult, he deprives himself of the opportunity of making contact with the spiritual source of his life, which is within himself; the wellsprings that are supposed to bubble up into life eternal. When does the man ever find time, to find that meat which the world knows not of, to find that wellspring within himself, from whence his life eternal is to flow. You, who by some spiritual preparation, have been led to the contemplative way of life, you know that it is by virtue of your meditations, by virtue of your contemplations, that you make contact with that inner spring that is within yourself, life spring, well spring of living waters. You know that thereby you make contact with the meat, the bread, the wine and the water, and you are learning that by your contemplation and meditation, you are making contact with your resurrection.

Do not forget that this “I”, this divine presence within your being, is not only your wine and meat and water, bread. Remember; “I am the resurrection, and the life.” And if you make contact with Me, the I within your being, if you make contact with that wellspring within yourself, you are making contact with the power of resurrection, that which wipes out the years of the locusts, that which takes away from us the effects of our erroneous living, our erroneous thinking, our very erroneous eating. Only by the power of resurrection within us, are we lifted out of the corporeal sense of life, into the incorporeal spiritual sense, in which we derive our good not from the external world, but from the inner. You remember how often I refer to the Master’s statement, that “My Kingdom is not of this world.”

Too many have made the mistake of trying to use God or spirit for material purposes. Instead of seeking My Kingdom, that spiritual kingdom, that Christ Kingdom, and letting all the things necessary for our existence be added unto us. In your contemplation, do not try to hook up the spirit with some mundane thing of earth. But maintain yourself in the contemplation and spiritual truth, and then let that contemplation, that knowing the truth, be made evident in what we call “our everyday world.” The more we take thought for what we shall eat, or what we shall drink, or where with all we shall be clothed, the more we will be in conflict with spiritual truth. The more that we go about our daily work, doing everything that is given to us to do, without taking thought for it, but rather taking thought for the spiritual contemplations, the more harmonious and successful we will be.

It is not necessary, as you have already discovered, to have long long periods of meditation. Because, until a certain period of life has come to us, or consciousness, we are not ready for these long periods of meditation. It is far better that you find, and that you recommend to those who come to you, that they take two or three minutes for meditation, but do it rather six or eight or ten times a day, rather than twenty minutes or thirty minutes at one time. As one becomes more proficient in meditation, the meditations can well last longer. But that is a matter of unfoldment and development, and not of practice. Our meditation periods of practice should rather be for two, three, five minute periods, and then if of their own selves they develop into longer periods, well and good. You will always know whether your meditations are correct by the fruitage.



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